PARTING FROM THE FOUR ATTACHMENTS … part 4/6 (zhen pa bzhi bral) by Dzongsar Jamyang Khyentse Rinpoche

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Dzongsar Khyentse Rinpoche
Dzongsar Khyentse Rinpoche

PARTING FROM THE FOUR ATTACHMENTS … part 4/6 (zhen pa bzhi bral) by Dzongsar Jamyang Khyentse Rinpoche

So and so you develop the shamatha but that is not the aim – remember. That is never the aim. That is the aim of the Buddhist chauvinist. That is the aim of the Hindus. Now they love this. And I think these days, the five- star resorts. They also like this, but Buddhists – you are not supposed to settle on this one because it‟s not, no point if you have (pause), if y…ou have this, I am going to be, I‟ll tone down my remarks. It‟s no, it‟s the, you know, the shamatha achievement is the, the epitome…because of what, epitome, isn‟t it? (Tibetan phrase) – epitome of hypocrisy.

The pure shamatha resort is the epitome of hypocrisy. All the emotions, all the stresses and thoughts come down. Then you, with your smiling face, you go round and boast about how your shamatha is, how your meditation is. You know, it makes you really, really – I have seen some orange Californians (laughter) who even move like this. They‟re orange, can you believe that? Why are they orange? I mean their skin, not the dress. Really, like strangely orange. I think they are eating carrot pills – I have a feeling. There is, you know, there is in France, you can eat carrot pills, I think so.

And many of them, they, I don‟t know whether it is a plastic surgery or a liposuction or a…. It is the powerful only shamatha. I don‟t know, it has to be one of them. The way they move, the way they kind of move, the way they, their lower jaw moves, especially – they move with the shamatha. Or maybe, as I said, it‟s something to do with surgery, I don’t know. So, yes – so – not good enough. Tilopa said, remember – if you want to have clear water you do not stir.

Let it be and then the clear, really, really clear water. If you really want to get rid of the mud, you have to do something else – for that – vipassana. And that the vipassana instruction is infinite. Please don‟t think that vipassana is just like sitting and watching yourself. That is not the only vipassana. Please, if you are making notes, write it in bold. That is not the only vipassana.

Vipassana can be anything. It can be like what Tilopa did to Naropa. It is something to do with awakening. It has to make you really see the truth. Not so easy this one. Anyway, since I have to do my job, explaining to you – just briefly, vipassana can be taught, can be, please underline the word, can be taught, based on what we call (dran pa nye bar bzhag pa bzhi) – the Four Mindfulness, Four Mindfulness.

These are quite good, you should do it: (lus dran pa nyer gzhag) – mindfulness of body, right? (tsor ba) – feeling; (sems) – consciousness or mind? mind; (chos) – it‟s like the dharma, the reference phenomena, basically. I, I want to go through one by one – too much. Eh, I will just give why we do that. It‟s quite interesting, actually. (dran pa nye bar bzhag pa bzhi) – very, very interesting strategy. This is an amazing Buddhist strategy. When we think about ourselves – me, I; this thing now, I – you are always thinking about either your body, your feeling, or your mind or dharma, meaning that man, woman, American, tall, short, white, I don‟t know, red, white, Buddhists, Hindus, Muslims. I don‟t know – you, you always think in terms of a reference – father, mother, children. These are the four. You always refer to either, either all of them or three or two or one – you are thinking, when you say me. Okay (dran pa nye bar bzhag) – mindfulness? That‟s how you translate? (Reply from translator). Foundation of mindfulness, close placement of mindfulness? That‟s good. Emm, I‟ll tell you right now.

Let‟s say, just pick one, okay, body. We don‟t have a mindfulness of our body. What does that mean? It doesn‟t mean that if somebody is stepping on your toes, you will not feel it. No, no, of course not. But usually, when you think about your body, you are always thinking in terms, you are not really mindful of its – how should I put it? Okay, when we think about our body, usually we are always thinking of our body within the context of Kenzo – Kenzo, is it or Yoji Yamamoto, is it – the designer? Oh, Armani – Armani, Armani – Giorgio Armani? Guess, Banana Republic, Chanel, ah, Slim Machine – machine or what – pills, eh, diet; you understand what I am saying. Magazines, what is the present, eh, what do you call thing to, what is the present ultimate size of something, you understand, like legs or I don‟t know, shoulder or whatever, you understand? That‟s how we think about our body. This is a very gross example, of course.

We are always thinking about our body in connection to fashion – you know, size – how someone will look at you. You know, just think, when you makeup yourself, when you dress yourself up, this is the most ridiculous thing that we do, eh. When we make ourselves, makeup ourselves, groom ourselves, you know like, like this – who, who makes the final decision? Yourself – ah, I look good, (laughter) the best. Of course, the other people who you see, “Oh, wow, you look good.” Of course, they have to say, (laughter) they have to say, they have no choice. They have to. They could get fired if you don‟t say this. They could get fired – you know, all kinds of reasons. You are not the only one who is doing this.

Even if there is like half of feet of a shiny spot somewhere in an elevator or somewhere, where you can see your own reflection, you‟ll groom yourself. This is how much our body, we are not mindful of our body. We are mindful though, we are mindful in a very twisted way. We are mindful, relying on the other object – the other reference. So what‟s the problem with this? Oh, big problem. Loss of confidence – suddenly you see somebody who is much fatter than you, then you think – Oh, I wish I am more chubby. You know, I look so skinny. I look like a stick. You know, like I wish I have this kind of moustache, I wish, you know, I am tall, I am shorter, I am thinner, all of this.

That‟s why I was telling you earlier all the gym business, all of these is thriving because of lack of body mindfulness. Yoga, six-pack, is it? What, what do you say – six-pack? What does that mean? What is that? (Explanation from translator) Shape of? (laughter) Ooh, all of this. So, so, actually, so that‟s why you have to be mindful of your body now. The general rule for (lus dran pa nyer gzhag) is, okay, general, the most easy way is sitting and sitting and be aware of your body.

Actually, in the Kagyupa tradition, Drupka Kagyu and the Kamtsang Kagyu, all of this – they have this, they have as a, as a ngondro for the, you know, Six Yogas of Naropa, and stuff like that. Anyway we are talking about Tantra again. But there is a very, very good advice from Lama Shang, and then, eh, eh, Karmapa Mikyo Dorje – all of this people have excellent advice on this one. Just, just sitting – just sitting. Sometimes, they call it “rdo rje, eh, rdo rje skyil krung” or something like that. It‟s basically a technique of just sitting. It‟s a wonderful technique.

I have, my appreciation to this, actually become after I visited to Japan. In many of the Zen monasteries, they actually tell their students first to do, about a year or two even, to just sit. And I was reading some of the Zen masters‟ teachings, Dogen Zen. I think Dogen, and he said that, I sort of gathered, you know, that the word “just” ends up becoming more and more and more profound as you practice.

Because at this point, just sitting means no standing, no sitting – I mean no walking, that‟s all you can understand. But the word “just” is so profound. Anyway, so, because actually the technique of just sitting is probably one of the safest because if we move, you make yourself so vulnerable to lots of things. If you – you can do body mindfulness by moving – but if you, if you are a beginner, if you, if you decided to do the moving-body mindfulness, you may be victim, you may be victim to lots of other obstacles, such as remote control, I don‟t know, cheese grater, eh, things like that. You, you see lots of things, you get attracted, you feel like doing those things. You understand? Otherwise, the body mindfulness is clearly explained by Shantideva in his Bodhicharyavatara – so much.

For instance, (Tibetan phrase) things like how to wash your, eh, tent, he said not to do this, but wash like this. (Tibetan phrase) And things like if you, if somebody ask you which way to the, you know, direction – then instead of showing him like this, you should show with all your fingers. And stuff like that in the Bodhicharyavatara.

Though you may think it‟s all Indian sort of traditional Indian custom, probably but not so. In a way, this is all (lus dran pa nyer gzhag) – how to move and to be gentle, you know, like (Tibetan phrase) you know, things like a cat, like a thief, you should walk gently and quietly, you should have smile all the time. This is all a detailed explanation on (lus dran pa nyer gzhag) – mindfulness of the body.

It gets deeper, of course. He explains about just, you know, just watching, just being aware of your body. What does that mean? Going beyond all kinds of things; like right now, I never tell you – can I, I always, I will say, I, I will never say to someone like Taylor – can I shake your bone and skin, and vein and sweat, and blood? Can I have the pleasure of doing that? I will not say that. You understand. I will say – can I shake your hand? As if there is a something called “hand”. There isn‟t. There is nothing called, you know, (Tibetan phrase) there‟s lots of analysis like that.

And then, also like we never, when we look at our hand, we never think in terms of – it‟s always changing, it‟s a decaying. We think the same hand shook Robert De Niro‟s hand five years ago. It‟s not true. Robert De Niro, the hand that shook Robert De Niro‟s hand is gone, finished, dead, never is it going to come back. Things like that. So the impermanence of it and the interdependence of it, and then not only that – parts (lus dran pa nyer gzhag) – when you are aware of your body, you, you will begin to think in parts. And when you think in parts, it‟s really, it‟s quite something.

I tell you, it‟s really. Once I was in Delhi and it was like 48 degrees heat. What is that in Fahrenheit? Really hot. The black top on the car – it was melting, and suddenly, the electricity goes off. So of course, there is no air condition. There is no fan. So for about an hour or two, it‟s still okay. But then, after a while, I begin to see my nose, tip of my nose. I begin to actually see it. You know, it‟s like, it is becoming a hindrance, you know, like (Rinpoche demonstrated – laughter). And then, I begin to even see some of the inside parts. You know, like this.

Actually I was hallucinating basically because of the heat. Well, hallucinations, maybe. Maybe that‟s how we should be looking at our body. When you begin to see your body in parts, you‟ll be very surprised. Things that you love is actually, not necessarily unlovable, but it‟s, it‟s a very, you are, it‟s bit like stroking – stroking, is it – stroking a skunk. It‟s bit like stroking a skunk. You know, it‟s very strange. It‟s very beautiful. It‟s really nice. It‟s really furry –furry is it? Furry, but you know, anytime it can do things (of a skunk). (laughter) So, if you look at your everything, everything what you just, right of course, there is actually, you know, there is also an exercise beginning with thinking that there is pus, blood.

And then I tell you – this is another thing – when you think of your body in parts, what it does. You will realize Mr. Giorgio Armani has never thought that level. You understand what I mean? Giorgio Armani won‟t work anymore, because you are thinking in parts. Giorgio Armani only works in whole, when, when things are kind of put together. It is, it is, yah, it‟s. I don‟t want really to say it‟s disgusting, it‟s not actually. It‟s just very strange, very strange. It‟s just like a walking lump of meat, walking skeleton with balloons of liquid, you know, jiggling – is it, what do you call it? Jiggling? And it‟s really strange. And things so like nails coming out, I don‟t know why it does that? Slowly, slowly coming out, and the hair growing, overnight actually.

Overnight it grows, I don‟t know why? And things like this – there is another flat thing that‟s in-between, you know, like two – something called tongue. They, they look very strange too; stuff like that. So like this, through this, you look at your body. So what it does is it will again, what it does – the main purpose is it will really clear a big question mark about how much should you really cherish your body. And eventually ask this question how much you should cherish yourself.

Remember, we are talking about the self – if you have attachment to the self, you are not a bodhisattva – how much you should really cherish? Is it cherish-able? The skunk – how much, how much is it really, you know, like worth it? Oh, you know, I don‟t want to be sounding too, you know, like nihilistic here, and pessimistic.

Shantideva said (Tibetan phrase) what, and there‟s also, I can‟t remember, you know, all these root texts which I learnt in the past – all gone, cannot think. Anyway, Shantideva said, like a, this body is like your slave, give some food, some wage, let it, let it take you to the other shore. He means a lot with this. The same thing with a lot of us, your body is not your slave; your body is your king, the master. That‟s why even for the ridiculous piece of clothes such as tie, you spend so much hours choosing it, because the body has become the master. Yep, that‟s, that‟s just a brief run-through on (lus dran pa nyer gzhag) and then similar thing for (tsor ba, sems, chos) – all of this.

So through that, you can develop vipassana. Before we, five more minutes; okay, one thing before – I tell you this before I stop. So, you might ask – okay, so we are talking about bodhicitta. So now, how should one practice the bodhicitta? We are told the bodhicitta mind is a wish to enlighten all sentient beings, but from the way we‟ve been discussing this morning, it sounds much more complicated. My answer is if you wish to enlighten all sentient beings, that wish includes everything what we have been talking this morning.

Shantideva said this – you know, read Shantideva; he‟s really good – really, really good. He said who on this earth have wish you enlightenment? Yes, your parents have wish you long life, good health, lots of money, lots of friends. Yah, yah, all your gods may have wish you to migrate to their own land, stuff like this. But who would wish enlightening all sentient beings? This is the supreme-most kindliness because enlightenment, after all, is not a state, it is not some kind of land where you can migrate to. It is recognition of the truth.

Wishing that truth to everyone has to be the highest and the best and the most powerful kindness. And I will include, I will conclude this morning by saying, as Patrul Rinpoche said – “Kindness is the key, being kind. This is, kindness is the stepping stone.” I think if there is a hierarchy between love and kindness, kindness should be the, like the President and love should be the Chief of Staff. Kindness – much more important. Okay let‟s take a lunch break.

 

To Be continued….

Click Here: Part 5